- 'Aqidah refers to a firm and unwavering belief in Islamic doctrines that is not open to doubt. It is derived from the Arabic word meaning "to tie firmly".
- 'Aqidah encompasses metaphysical, doctrinal and philosophical teachings in Islam including belief in Allah, the angels, books, prophets, and the Last Day. It is equivalent to iman (faith) which will never change unlike Shari'ah (laws) which differ between prophets.
- Key aspects of 'Aqidah include tawhid (monotheism), other terms used are iman, al-Urwat al-wuthqa (strong handhold), and us
I M AN O LEVEL ISLAMIYAT SUBJECT SPECIALIST SINCE 1998.
STUDENTS CAN ASK ANY QUESTION ABOUT ANY TOPIC OF CIE SYLLABUS.THEY CAN ALSO ASK FOR CHAPTER WISE BEST NOTES FOR 2058/01 AND 2058/02.
The Basic Rulings and Principles of Fiqh - Sh. 'Abdur Rahmaan ibn Naasir As-S...Zaffer Khan
Al-Qawaa'id wal-Usool al-Jaami'ah
wal-Furooq wat -Taqaaseem al-Badee'ah
an-Naafi'ah.
The Basic Rulings and Principles of Fiqh (Islamic Jurisprudence) –
The Beneficial, Eloquent Classifications and Differentiations
By Sh. 'Abdur Rahmaan ibn Naasir As-Sa'di
Maqasid as-Shariah is very important subject in understanding the whole picture of Islamic law. Without the knowledge about maqasid as-Shariah, people will not be able to see the beautiful of Islam as it has been described in the Quran as the rahmah or mercy to the universe. Maqasid as-Shariah shows that every single law or regulations in the Islamic teaching are meant for the benefit of the whole universe since Islam was revealed to the universe. Shari'ah aims at the welfare of the people in this life and in the life hereafter, and for this purpose it has advised people to adopt such means and measures that may give advantage benefit/well-being to them and may ward off evil/injury/loss, from them.
Maqasid al-Shari'ah comprises those benefits/welfare/advantages behind the revelation of Islamic Laws.
It aims at the attainment of good, welfare, benefits, and warding off evil, injury, loss, etc. for the creatures. (All this in Arabic terminology can be stated as Masalih al-'Ibad.)
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
One of very important objective is:
Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah.
One of very important objective is Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah. An adequate knowledge of the maqasid
thus equips the student of Shari’ah with insight and provides him with a theoretical framework in which the attempt to acquire detailed knowledge of its various doctrines can be more meaningful and interesting.
Introduction
Definition of the Shari’ah
Branches of the Shari’ah
Shari’ah and Fiqh
Classifications of injunctions
Features of the Shari’ah
Sources of the Shari’ah
Maqāsid of Shari’ah
Misconceptions of the Shari’ah
obligatory matters, benefecial and non benefecial knowledge, rewards for seeking knowledge, (reference- uthool-e-thalatha, the excellence of knowledge by al-Hafiz ibn Rajab al-Hanali)
I M AN O LEVEL ISLAMIYAT SUBJECT SPECIALIST SINCE 1998.
STUDENTS CAN ASK ANY QUESTION ABOUT ANY TOPIC OF CIE SYLLABUS.THEY CAN ALSO ASK FOR CHAPTER WISE BEST NOTES FOR 2058/01 AND 2058/02.
The Basic Rulings and Principles of Fiqh - Sh. 'Abdur Rahmaan ibn Naasir As-S...Zaffer Khan
Al-Qawaa'id wal-Usool al-Jaami'ah
wal-Furooq wat -Taqaaseem al-Badee'ah
an-Naafi'ah.
The Basic Rulings and Principles of Fiqh (Islamic Jurisprudence) –
The Beneficial, Eloquent Classifications and Differentiations
By Sh. 'Abdur Rahmaan ibn Naasir As-Sa'di
Maqasid as-Shariah is very important subject in understanding the whole picture of Islamic law. Without the knowledge about maqasid as-Shariah, people will not be able to see the beautiful of Islam as it has been described in the Quran as the rahmah or mercy to the universe. Maqasid as-Shariah shows that every single law or regulations in the Islamic teaching are meant for the benefit of the whole universe since Islam was revealed to the universe. Shari'ah aims at the welfare of the people in this life and in the life hereafter, and for this purpose it has advised people to adopt such means and measures that may give advantage benefit/well-being to them and may ward off evil/injury/loss, from them.
Maqasid al-Shari'ah comprises those benefits/welfare/advantages behind the revelation of Islamic Laws.
It aims at the attainment of good, welfare, benefits, and warding off evil, injury, loss, etc. for the creatures. (All this in Arabic terminology can be stated as Masalih al-'Ibad.)
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
Many jurists have tried to explain the aims and objectives of Shari'ah upon which it is established.
Among the outstanding figures are the Malikite Abu Ishaq al-Shatibi, the Shafite al-'Izz ibn 'Abd aI-Salam, and the Hanbalite Ibn Qayyim al-Jawiziyyah.
One of very important objective is:
Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah.
One of very important objective is Rahmah (Mercy or Compassion), that seek to eliminate prejudice, alleviate hardship and establish justice. The laws of the Qur’an and Sunnah also seek to promote co-operation and support within the family and the society at large.’Adl or Qist (Justice), is indeed a manifestation of God’s Mercy, but may also be seen as a principal objective of the Shari’ah. An adequate knowledge of the maqasid
thus equips the student of Shari’ah with insight and provides him with a theoretical framework in which the attempt to acquire detailed knowledge of its various doctrines can be more meaningful and interesting.
Introduction
Definition of the Shari’ah
Branches of the Shari’ah
Shari’ah and Fiqh
Classifications of injunctions
Features of the Shari’ah
Sources of the Shari’ah
Maqāsid of Shari’ah
Misconceptions of the Shari’ah
obligatory matters, benefecial and non benefecial knowledge, rewards for seeking knowledge, (reference- uthool-e-thalatha, the excellence of knowledge by al-Hafiz ibn Rajab al-Hanali)
Habib Ali al-Jifri states in the introduction:
We will consider the topic of the concept of faith by means of the following points:
1. Faith (iman) in its lexical and technical meanings.
2. The meaning of faith, and its articles.
3. The levels of surrender (islam), faith (iman) and excellence (ihsan).
4. The relationship between excellence and surrender and faith.
5. The increase and decrease of faith.
6. Aspects of the effect of faith on actions and vice versa.
7. An explanation of the six articles of faith.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
Normal Labour/ Stages of Labour/ Mechanism of LabourWasim Ak
Normal labor is also termed spontaneous labor, defined as the natural physiological process through which the fetus, placenta, and membranes are expelled from the uterus through the birth canal at term (37 to 42 weeks
Read| The latest issue of The Challenger is here! We are thrilled to announce that our school paper has qualified for the NATIONAL SCHOOLS PRESS CONFERENCE (NSPC) 2024. Thank you for your unwavering support and trust. Dive into the stories that made us stand out!
Unit 8 - Information and Communication Technology (Paper I).pdfThiyagu K
This slides describes the basic concepts of ICT, basics of Email, Emerging Technology and Digital Initiatives in Education. This presentations aligns with the UGC Paper I syllabus.
The French Revolution, which began in 1789, was a period of radical social and political upheaval in France. It marked the decline of absolute monarchies, the rise of secular and democratic republics, and the eventual rise of Napoleon Bonaparte. This revolutionary period is crucial in understanding the transition from feudalism to modernity in Europe.
For more information, visit-www.vavaclasses.com
Biological screening of herbal drugs: Introduction and Need for
Phyto-Pharmacological Screening, New Strategies for evaluating
Natural Products, In vitro evaluation techniques for Antioxidants, Antimicrobial and Anticancer drugs. In vivo evaluation techniques
for Anti-inflammatory, Antiulcer, Anticancer, Wound healing, Antidiabetic, Hepatoprotective, Cardio protective, Diuretics and
Antifertility, Toxicity studies as per OECD guidelines
June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
Letter from the Congress of the United States regarding Anti-Semitism sent June 3rd to MIT President Sally Kornbluth, MIT Corp Chair, Mark Gorenberg
Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
This Congress will not stand idly by and allow an environment hostile to Jewish students to persist. The House believes that your institution is in violation of Title VI of the Civil Rights Act, and the inability or
unwillingness to rectify this violation through action requires accountability.
Postsecondary education is a unique opportunity for students to learn and have their ideas and beliefs challenged. However, universities receiving hundreds of millions of federal funds annually have denied
students that opportunity and have been hijacked to become venues for the promotion of terrorism, antisemitic harassment and intimidation, unlawful encampments, and in some cases, assaults and riots.
The House of Representatives will not countenance the use of federal funds to indoctrinate students into hateful, antisemitic, anti-American supporters of terrorism. Investigations into campus antisemitism by the Committee on Education and the Workforce and the Committee on Ways and Means have been expanded into a Congress-wide probe across all relevant jurisdictions to address this national crisis. The undersigned Committees will conduct oversight into the use of federal funds at MIT and its learning environment under authorities granted to each Committee.
• The Committee on Education and the Workforce has been investigating your institution since December 7, 2023. The Committee has broad jurisdiction over postsecondary education, including its compliance with Title VI of the Civil Rights Act, campus safety concerns over disruptions to the learning environment, and the awarding of federal student aid under the Higher Education Act.
• The Committee on Oversight and Accountability is investigating the sources of funding and other support flowing to groups espousing pro-Hamas propaganda and engaged in antisemitic harassment and intimidation of students. The Committee on Oversight and Accountability is the principal oversight committee of the US House of Representatives and has broad authority to investigate “any matter” at “any time” under House Rule X.
• The Committee on Ways and Means has been investigating several universities since November 15, 2023, when the Committee held a hearing entitled From Ivory Towers to Dark Corners: Investigating the Nexus Between Antisemitism, Tax-Exempt Universities, and Terror Financing. The Committee followed the hearing with letters to those institutions on January 10, 202
June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...
Definition of aqidah
1. The Definition of ‘AqidahThe Definition of ‘Aqidah
According to HansWehr’sdictionary:According to HansWehr’sdictionary:
Articleof faith, Tenet, doctrine;Articleof faith, Tenet, doctrine;
Dogma;Dogma;
Creed, faith, belief;Creed, faith, belief;
Conviction (Wehr, 1986: 628).Conviction (Wehr, 1986: 628).
According to al-Fayyumi (p. 160) in hisAccording to al-Fayyumi (p. 160) in his Misbah al-Misbah al-
munirmunir::
mÉ yadÊnu al-insÉn bi-hmÉ yadÊnu al-insÉn bi-h ((هه ههههههه هههه هههه ههههههه هههه هه))
““ A doctrine which one is firmly settled or determined and toA doctrine which one is firmly settled or determined and to
which oneholdsand adheres” (Lane, 1984:2107).which oneholdsand adheres” (Lane, 1984:2107).
2. ‘‘Aqidah is a firm and unwavering belief which isAqidah is a firm and unwavering belief which is
not open to any doubt with its beholder.not open to any doubt with its beholder.
‘‘Aqidah linguistically is derived from the termAqidah linguistically is derived from the term
‘aqada-‘aqada-
--to tie the cord, or rope, to knit it;to tie the cord, or rope, to knit it;
-to complicate it so as to form a knot or knots;-to complicate it so as to form a knot or knots;
-to tie it in a knot or knots;-to tie it in a knot or knots;
-to tie it firmly, fast, or strongly.-to tie it firmly, fast, or strongly.
-The sayings:-The sayings: ‘aqada al-bay‘‘aqada al-bay‘ oror ‘aqada al-‘ahd‘aqada al-‘ahd or ‘or ‘aqadaaqada
al-yam nīal-yam nī mean “he concluded, settled, confirmedmean “he concluded, settled, confirmed
or ratified the sale, or bargain, and the contract,or ratified the sale, or bargain, and the contract,
compact, covenant, agreement or league”.compact, covenant, agreement or league”.
3. Root Word: ‘Root Word: ‘ aqada qalba-hu fīaqada qalba-hu fī
kadhɔkadhɔ
• Here means a firm determination of the heartHere means a firm determination of the heart
and mind upon something.and mind upon something.
In a specific sense, ‘aqidah is a doctrine of faith.In a specific sense, ‘aqidah is a doctrine of faith.
Its plural is ‘aqaid which imply things that needIts plural is ‘aqaid which imply things that need
to be believed in within the scopes of Islamicto be believed in within the scopes of Islamic
principles.principles.
‘‘Aqidah Islamiyyah (Islamic ‘aqidah) refers to theAqidah Islamiyyah (Islamic ‘aqidah) refers to the
belief in the articles of faith.belief in the articles of faith.
Islamic ‘aqidah is a very strong tieIslamic ‘aqidah is a very strong tie
4. • Two literal meanings of ‘aqidah:Two literal meanings of ‘aqidah:
• 1. External (1. External (hissihissi) : “a strong knot, contract and) : “a strong knot, contract and
the like (a compact, a covenant, an agreement, athe like (a compact, a covenant, an agreement, a
league, a treaty or an engagement).”league, a treaty or an engagement).”
• 2. Internal (2. Internal (m a‘nawim a‘nawi):):
• ((1) A firm contract, covenant and first principle1) A firm contract, covenant and first principle
that will never change;that will never change;
• (2) Principle, value and emotional tie, which(2) Principle, value and emotional tie, which
become a mover for a personal feeling towardsbecome a mover for a personal feeling towards
others, tying and binding them together;others, tying and binding them together;
• (3) Natural disposition, sound nature, method(3) Natural disposition, sound nature, method
and a strong bond which unite the hearts; andand a strong bond which unite the hearts; and
• (4) Firm ties and commitment made on the basis(4) Firm ties and commitment made on the basis
of reason and heart (Darwish, 1992:7-8).of reason and heart (Darwish, 1992:7-8).
5. TECHNICAL MEANINGS OF ‘AQIDAHTECHNICAL MEANINGS OF ‘AQIDAH
Shaykh Abd al-Rahman HabannÉkah (1983:33):Shaykh Abd al-Rahman HabannÉkah (1983:33):
““ The arrival of consciousness at the thing to the extentThe arrival of consciousness at the thing to the extent
that it moves our sentiments, and controls ourthat it moves our sentiments, and controls our
attitudes.”attitudes.”
Sa‘id Ramadan al-Buti (1402H:70-71):Sa‘id Ramadan al-Buti (1402H:70-71):
““ A perfect conviction and recognition of [the article of]A perfect conviction and recognition of [the article of]
faith without any change and omission as well as afaith without any change and omission as well as a
completesubmission to all pillarsof Islam.”completesubmission to all pillarsof Islam.”
6. Dr. ‘AbdullDr. ‘AbdullÉÉh ‘Azzh ‘AzzÉÉm (n.d:20):m (n.d:20):
““A firm agreement and strong handhold which areA firm agreement and strong handhold which are
established in the heart, and deeply rooted in theestablished in the heart, and deeply rooted in the
bottoms [of the heart].”bottoms [of the heart].”
Dr. SulaymDr. SulaymÉÉn al-Ashqar (1995:11):n al-Ashqar (1995:11):
““Matters in which individual believed and acceptedMatters in which individual believed and accepted
as truth, and the heart also repose in them. Itsas truth, and the heart also repose in them. Its
beholders are fully certain with them without anybeholders are fully certain with them without any
mixture of doubt and suspicion.”mixture of doubt and suspicion.”
7. Dr. Mahmud al-Khalidī (1985:18):Dr. Mahmud al-Khalidī (1985:18):
““ AqAq īīdahdah as “conviction” (as “conviction” (al-al-īīmÉnmÉn). For him,). For him,
IslamicIslamic ‘ aq‘ aq īīdahdah is synonymous withis synonymous with al-al-īīmÉnmÉn,,
and he defines it as “a firm conviction which isand he defines it as “a firm conviction which is
in agreement with the reality arising out ofin agreement with the reality arising out of
evidence.”evidence.”
-Evidence is derived from two sources, namely-Evidence is derived from two sources, namely
traditional (traditional (naqlnaqlīī) and rational () and rational (‘ aql‘ aqlīī))
8. • Many definitionsof IslamicMany definitionsof Islamic ‘ aq dahī‘ aq dahī , but the, but the
intended meaning isalwaysthesame: intended meaning isalwaysthesame:
• (1) Doctrine which Allah has made it as the(1) Doctrine which Allah has made it as the
foundation of religion, and Allah also has madefoundation of religion, and Allah also has made
it obligatory for hisservant to believein it. If notit obligatory for hisservant to believein it. If not
they becomeunbeliever.they becomeunbeliever.
• (2) A conviction ((2) A conviction (al-Êm nāal-Êm nā ): “ a firm,): “ a firm,
unwavering belief which is not open to anyunwavering belief which is not open to any
doubt with its beholders”. “It is absolutely freedoubt with its beholders”. “It is absolutely free
of doubt of probability, of guessing andof doubt of probability, of guessing and
uncertainty.” (Faruqi, 1992: 40).uncertainty.” (Faruqi, 1992: 40).
9. The Difference between ‘Aqidah andThe Difference between ‘Aqidah and
Shari’ahShari’ah
• ‘‘Aqidah is equivalentAqidah is equivalent
to iman (belief).to iman (belief).
• ‘‘aqidah will neveraqidah will never
change.change.
• Shari’ah is equivalentShari’ah is equivalent
to ‘ibadah (deeds).to ‘ibadah (deeds).
• Shari’ah differs inShari’ah differs in
teaching of eachteaching of each
prophet.prophet.
10. ‘‘Aqidah comprises of three major importantAqidah comprises of three major important
elements:elements:
Metaphysical teachings in IslamMetaphysical teachings in Islam
Doctrinal teaching in IslamDoctrinal teaching in Islam
Philosophical teachings in Islam.Philosophical teachings in Islam.
All these elements become part and parcel ofAll these elements become part and parcel of
Islamic ‘aqidahIslamic ‘aqidah
11. Other Terms for IslamicOther Terms for Islamic ‘aqidah‘aqidah
• al-Imanal-Iman
• al-Urwat al-wuthqaal-Urwat al-wuthqa
• al-Tawhidal-Tawhid
• Usul al-dinUsul al-din
• Ilm al-kalamIlm al-kalam
• al-Tasawwur al-al-Tasawwur al-
IslamiIslami or Islamicor Islamic
worldviewworldview
12. al-im anal-im an (Belief or Conviction)(Belief or Conviction)
• The termThe term imaniman refers to the hadith of Jibrilrefers to the hadith of Jibril
whereby Jibril comes to the Prophetwhereby Jibril comes to the Prophet
(SAW), and asks him about(SAW), and asks him about IslamIslam,, imaniman
andand ihsanihsan..
• The Prophet answered thatThe Prophet answered that imaniman is “thatis “that
you believe in Allah and His angels andyou believe in Allah and His angels and
His Books and His messengers and in theHis Books and His messengers and in the
Last Day, and in predestination (Last Day, and in predestination (qadrqadr),),
both in its good and in its evil.” (Nawawi,both in its good and in its evil.” (Nawawi,
1996:4).1996:4).
13. al-Urwat al-wuthq aal-Urwat al-wuthq a (The strong and(The strong and
Trustworthy Handhold):Trustworthy Handhold):
• It is the testimony (It is the testimony (shahadahshahadah) there is no god but) there is no god but
Allah (Yasin, n.d: 232).Allah (Yasin, n.d: 232).
• Referred to asReferred to as al-urwat al-wuthqaal-urwat al-wuthqa to show theto show the
value of firmness and surety the word hasvalue of firmness and surety the word has
substantiated.substantiated.
• ““There is no compulsion in religion. Verily, the RightThere is no compulsion in religion. Verily, the Right
Path has become distinct from the wrong path. WhoeverPath has become distinct from the wrong path. Whoever
disbelieves in taghut and believes in Allah then he hasdisbelieves in taghut and believes in Allah then he has
grasped the most trustworthy handhold that will nevergrasped the most trustworthy handhold that will never
breakbreak” (Q 2:256).” (Q 2:256).
14. al-Tawhidal-Tawhid
• Oneness or the Conviction and Witnessing that isOneness or the Conviction and Witnessing that is
no god but Allah.no god but Allah.
• It is the main part and the key to the study ofIt is the main part and the key to the study of
IslamicIslamic ‘aqidah‘aqidah..
• ““Say: He is Allah, (the) One. Allah – the Self-Say: He is Allah, (the) One. Allah – the Self-
Sufficient Master, Whom all creatures need, (He neitherSufficient Master, Whom all creatures need, (He neither
eats nor drinks). He begets not nor was He begotten. Andeats nor drinks). He begets not nor was He begotten. And
there is none co-equal or comparable unto Him.”there is none co-equal or comparable unto Him.” (Q 114:(Q 114:
1-4).1-4).
• Al-Taw^idAl-Taw^id is the basis for believing in angels,is the basis for believing in angels,
books, prophets, the Last Day andbooks, prophets, the Last Day and
predestination.predestination.
15. Usulal-dinUsulal-din
• Roots or foundation of ReligionRoots or foundation of Religion
• The term describes that IslamicThe term describes that Islamic ‘aqidah‘aqidah is theis the
basis and foundation of the religion of Islam.basis and foundation of the religion of Islam.
• Three main roots: Divinity, prophethood andThree main roots: Divinity, prophethood and
unseen matters.unseen matters.
• To be a Muslim, he must believe and acceptTo be a Muslim, he must believe and accept
IslamicIslamic ‘aqidah‘aqidah
16. ‘‘Ilm al-kalamIlm al-kalam (Speculative theology):(Speculative theology):
• It is a rational elaboration of IslamicIt is a rational elaboration of Islamic ‘aqidah‘aqidah
and a mechanism of defending it from theand a mechanism of defending it from the
doubters.doubters.
al-Tasawwur al-Islamial-Tasawwur al-Islami (Islamic worldview)(Islamic worldview)
• It signifies the vision of reality and truthIt signifies the vision of reality and truth
based on Islam that reveals what existencebased on Islam that reveals what existence
((wujudwujud) is all about.) is all about.
• This includes the nature of God, creation,This includes the nature of God, creation,
life, and man.life, and man.
17. The Objectives of Islamic ‘AqidahThe Objectives of Islamic ‘Aqidah
• To guide man to the truth.To guide man to the truth.
– It appears that throughout history man hasIt appears that throughout history man has
recognized wrongly some deities and hasrecognized wrongly some deities and has
worshipped them. Islamicworshipped them. Islamic ‘aqidah‘aqidah thenthen
explained the comprehensive teachings ofexplained the comprehensive teachings of
Islam based on tawhid.Islam based on tawhid.
18. • To provide a single coherent value system.To provide a single coherent value system.
-this system embraces our emotional-this system embraces our emotional
attachment to the truth and moral ideals.attachment to the truth and moral ideals. ByBy
implication, its believer will standimplication, its believer will stand for itsfor its
implementation and fight for itsimplementation and fight for its realization in hisrealization in his
life as well as the lifelife as well as the life of societyof society..
• To guide human action to the highest moralTo guide human action to the highest moral
ground.ground.
-It becomes the basis for action. The-It becomes the basis for action. The wellwell
being of man, therefore, dependsbeing of man, therefore, depends uponupon ‘aqidah‘aqidah
that is accompanied bythat is accompanied by good action. It is notgood action. It is not
just a dogmaticjust a dogmatic assertion of salvationalassertion of salvational
justification ofjustification of Christianity.Christianity.
19. • To lead man to life of obedience and submissionTo lead man to life of obedience and submission
to the will of Allah. One who lives this life ofto the will of Allah. One who lives this life of
submission is called Muslim.submission is called Muslim.
• To make man understand the central position thatTo make man understand the central position that
man occupies in the universe and the ultimateman occupies in the universe and the ultimate
purpose of his existence. This knowledge in turnpurpose of his existence. This knowledge in turn
defines the role of man in the universe and thedefines the role of man in the universe and the
parameters of his activities and his relation to hisparameters of his activities and his relation to his
Creator.Creator.
• To define the Muslim’s way of life and the kind ofTo define the Muslim’s way of life and the kind of
system established by this way of life, that is tosystem established by this way of life, that is to
say Islam as the way of life.say Islam as the way of life.
• To initiate a special kind ofTo initiate a special kind of ummahummah (community)(community)
that came to lead mankind, to establish the way ofthat came to lead mankind, to establish the way of
Allah on earth, and to save people from the miseryAllah on earth, and to save people from the misery
brought by misguided leadership, erroneous ways,brought by misguided leadership, erroneous ways,
and false concepts.and false concepts.
20. Sources of Islamic ‘AqidahSources of Islamic ‘Aqidah
Qur’an and SunnahQur’an and Sunnah
Ijma’ al ‘ulama’Ijma’ al ‘ulama’
Human nature (fitrah)Human nature (fitrah)
Reason (‘aql)Reason (‘aql)